Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	bless_v	magnify_v	praise_v	46,047	5	12.5813	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70321	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.	Hammond, Henry, 1605-1660.; Charles I, King of England, 1600-1649.; England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.	1646 (1646)	Wing H614B; ESTC R2266	98,033	122

testimony of their endeavours for uniformity whereas with other Churches there is no such necessity of conforming in such matters and within our selves nothing is so contrary to uniformity as this endeavour And Lastly we have learnt from them a rule by which they pretend to forme their Directory the agreeablenesse to the word of God and Christian prudence and are most confident to justify our Liturgy by that rule against all disputers in the World And having now over and above all this a plaine confession under their own hands in their Supply of Prayer of justify all that we pretend to and so being saved the pains of any farther superfluous confutation we shall now leave it to the judgement of any rationall Lay-man in the New Assembly to judge betwixt us and his fellow-Members whose pretensions are most moderate in this matter whose most like Christian those that are to rescue and preserve or those which to destroy Thus in the Councell of Nice holden before Constantine and Helena in a controversie of great importance Craton and Zenosimus not only Lay-men but Heathens were appointed judges or arbitrators only on this ground because Craton a Philosopher would not possesse any worldly goods and Zenosimus in time of his Consulship never received present from any saith Jacobotius thus also Eutropius a Pagan Philosopher was chosen umpire between Origen and the Marcionites it being supposed that such an one was as fit to understand their several claims and judge according to Allegations and proofes as any And if we fall or miscarry before such an Aristarchus I shall then resolve that a Covenant may wast a soule even drive the man into the field with Nebuchadnezar deprive it of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles of discourse by which till it be debauched it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able in some measure to judge of truth proposed and debated before it and then I shall hope for more candor in the businesse from an intelligent heathen then for him My only appeale in that case shall be to Heaven that the host of Angels may by the Lord of that host be appointed to guard and assist that cause and those Armies whose pretentions in this and all other particulars are most righteous and most acceptable in his sight Doe not erre my beloved Brethren Now the Lord of all mercies and God of love and Peace grant us to be like minded in all things that we may joyne with one heart and tongue to praise him and worship him to blesse him and to magnifie him for ever FINIS P. 202. Ib. P. 163. ● 106. P. 41. P. 42. P. 43. P. 44. P. 48. P. 49. P. 50. P. 55. * The same Constantine in his Palace imitating the orders of the Church amōg other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tendred Set Prayers Euseb de vit const l. 4. c. 17. And so it is said of the Nobles about him that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers that the Emperour liked and ●ere all brought by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to pray the same prayers all of them even in private c. 18. Precum sol 202. 312. Acts and Moni pag. 1818. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. 12. Mat. 10. 19. P. 10 De div Off c. 10. Vide Clav. in Sacr. Bos● c. 1. * Cum hi motus corporis fieri nisi motu animi praecedente non possint eisdem rurs●● exterius visibiliter factis ille interior invisibilis augetur Aug. l. de cura pro mor. 5. Chrysost lb. Popului in Ecclesia sedendi potestatem non habit Ideo reprehendi meretur quia apud Idola celebratur Telman in Basil T. 1. p. 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 753. l. 40. edit Savil. * l. 3. c. 19. * l. 2. c. 24. * l. 18. c. 51. Al Scap. c. 2. Apol. c. 30. Ep. ad Smyrn Dial. cum Tryph. p. 260. l. 4. c. 34. Apol. c. 39. De op Elec mos p. 180. Serm. de temp 215. Apol. 2. in fine Epist 54. ad Marcellam * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Polycarp Ignatio ad scripta P. 1. P. 2. Vid. troubl of Frank. p. 30. c. P. ● P. 2. P. 3. P. 4. P. 4. P. 4. P. 5. P. 5. P. 5. P. 6. P. 7. Busbequi Epist P. 8. Strom. l. 7. The conclusion De concil l. 2. c. 6. Al. Aphrod in Top.

Vniformity in performing Gods service 4. The Peoples bearing some part in the service 5. The dividing the Prayers into severall Collects and not putting them all into one continued Prayer 6. The Ceremonies of kneeling in the Communion of Crosse in Baptisme of Ring in Marriage c. Then of those that are intrinsecall and parts of the Service 1. The Absolution in the beginning of the Service next after the Confession and before the Communion and in the Visitation of the sicke 2. The Hymnes the Introite the Te Deum c. 3. The use of the Doxology or giving glory to God 4. The Confession of the Faith in the Creeds 5. The frequent repeating of the Lords Prayer and the Prayers for the King 6. The observation of the divers Feasts commemorative not only of Christ but of Saints departed and assigning Services Lessons Epistles and Gospels and Collects to them 7. The reading the Commandements and the Prayers belonging to that Service 8. The order of the Offertory 9. Private Baptisme 10. A prescript forme of Catechisme 11. Confirmation 12. The solemnities of burying the dead 13. Thankesgiving after Child-birth 14. Communion of the sick 15. The Service containing the Commination 16. The observation of Lent and the Rogation and I would add also of the Ember weekes This may seem too loose a taske to enlarge on each of these and yet we are in justice to this Book and for an answer to the pretended Necessity of abolishing it obliged to do so as briefly as it may only so farre as may serve to give the Reader a view of the lawfulnesse at least and withall of the usefulnesse of each of these and consequently of no-appearance of reason why it should be thought necessary to abolish any one of them much lesse of all the rest for that ones sake Sect 14 And first for the prescribing of Formes of Prayer or Liturgy it selfe we shall referre it to judgment whether it be necessary in Ecclesiasticall Policy i. e. strongly conducing to the benefit and edification of a Church to interdict or banish it out of the Kingdome when we have proposed these few things concerning it 1. The example of God himselfe and holy men in the Old Testament prescribing set Formes of blessing the People to be used daily by Aaron and his Sonnes Numb 6. 23. The Lord blesse thee and keep thee c. set Formes for the People to use themselves Deut. 26. 3. 5. Thou shalt say before the Lord A Syrian c. as also at the going out of their Armies Deut. 20. 3. and of Thankesgiving Exod. 15. 1. made by Moses and it seems learnt by heart by all the people and in the same words used again by Miriam v. 21. and so it appears Isa 38. 20. that Hezekiah did not only forme a set thankesgiving but used it all the daies of his life and the same Hezekiah 2. Chron. 29. 30. in his thankesgiving commanded the Levites also to sing praises to God with the words of David and Asaph i. e. Formes already prepared to his hand by those sacred Pen-men Sect 15 2. The practise of the Jewes since Ezra's time constantly using set Formes of Prayer by way of Liturgy For this I shall produce no other proofe then the testimony of a learned Member of their Assembly M. Selden in his notes on Eutychius vouching all his affirmations out of the ancient records of the customes of the Jewish Nation from whom that they may be of authority with you I shall transcribe these severalls That certain formes of praying which were to be used by every one daily by Law or received custome were instituted by Ezra and his house i. e. his consistory That the Jewes about the end of the Babylonish Captivity had their ancient manners as well as language so depraved that without a Master they either were not able to pray as they ought or had not confidence to do so And therefore that for the future they might not recede either in the matter of their prayers through corruption or expression through ignorance from that forme of piety commanded them by God this remedy was applyed by the men of the great Synagogue Ezra and his 120. Collegues where by the way is observeable one speciall use and benefit of set Forms not only to provide for the ignorance but to be an hedge to the true Religion to keep out all mixtures or corruptions out of a Church To which purpose also the Councells in the Christian Church have designed severall parts which we still retain in our Liturgy a reall and a valuable benefit if it were considered That of this kind there were 18. Prayers or Benedictions call'd in the Gemarae composed or appointed Prayers That the three first of these and the three last respected the glory of God the twelve other intermediate were spent on those prime things that were necessary either to the whole People or every particular man proportionable to which perhaps it is that our Saviour who accommodated most institutions of his Baptisme and his last Supper c. to the customes of the Church did also designe his prayer as it is set downe in Matthew though not according to the number of the Jewish prayers yet to the generall matter and forme of them the three first branches of it and the conclusion which may passe for three branches more referriug to the glory of God and the other intermediate to our private and publike wants That these Prayers were to be learnt by every man that the Prayers of the unskillfull might be as perfect as of the most eloquent That every act or praying was begun with Psal 51. 15. O Lord open thou our lips and our mouthes shall shew forth thy praise the very forme of words still retain'd in Saint James his Liturgy and in ours before the Introite and concluded with Psal 19. the last verse Into thy hands c. That of these 18. Prayers no one was to be omitted that if any other were added they were counted of like free-will-offerings as the other were answerable to the prescribed and were called by that name That the additions might be made only in those Prayers which concern their own wants because those were capable of variation but not to those that concern'd God That on Sabboth and Feast-daies no man might use a voluntary prayer That about the time of the Jewes destruction Gamaliel and his Sanhedrim added a 19. Prayer and after him others so that at length the daily service grew to an 100. Prayers That it is likely that the Pagans came to use their set Formes in their Sacrifice also and perhaps the Mahumedans too by the example of the Jewish Church for which he there referres the Reader to many Books of the Learned I conceive the authority of this Gentleman hath not beene despised by the House of Commons and the Assemblers when it hath chanced to agree with their designs or